Appendix 3: In the Image of God (44 min)

Click a link below to watch or download.

Christians believe that Jesus of Nazareth is the Jewish Messiah. According to the Old Testament prophets, the Messiah was supposed to take away our sins, remove the curse on this Genesis creation, and restore the earth to its Edenic condition. He would then rule over Israel and the whole world, ushering in an age of righteous humanity. The world would be characterized by peace, justice, righteousness, and abundant prosperity.

Instead, Jesus Christ was crucified by the Romans and, after being resurrected, he ascended to heaven without establishing his reign over this world. The Genesis creation remains under a curse, and Satan continues to be the ruler of this fallen world of sinful humans. This demonic world is characterized by strife and war, injustice, unrighteousness, and systemic poverty. Where, then, is his messianic kingdom of peace and prosperity?

Conservative evangelicals today agree on many core doctrines but, unfortunately, they have not been able to agree God’s plans for the future. The various views are complex, confusing, and sometimes even contradictory. Premillennialists insist that Christ must return to this earth at the beginning of the millennium to finally establish his messianic kingdom. Postmillennialists believe that Christ can establish a golden age of righteous humanity from his throne in heaven—if we would simply fulfill the Great Commission. Amillennialists believe that there will be no messianic kingdom on this earth before the eternal kingdom of heaven.

In this challenging series of lectures, the current views on the biblical future are examined and critiqued. Then, a fascinating alternative to understanding God’s endgame is presented: Instead of the Messiah returning to this earth to establish his 1,000-year messianic kingdom, this view proposes that he remains in heaven seated at the right hand of the Father. From there he removes Satan, restores this Genesis creation to its Edenic condition, and rules the world. The departed saints inherit this messianic kingdom through the “first resurrection” as described by John in the book of Revelation. This will be of the natural human bodies of the departed saints that can marry and reproduce.

When Christ does come again, it will be on Judgment Day. That is when he destroys this Genesis creation, raptures the saints at the final resurrection, and takes the immortal sons of God to the new heavens and new earth. This eschatology is named “postrestorationalism”—Christ returns after (post-) a literal 1,000-year restoration of this Genesis creation.

NOTEIf you cannot afford to buy the Companion Book or eBook, then you can download a free e-Book version.

ABOUT THE AUTHOR

Gary S. Cangelosi is a graduate of Tulane University, where he studied architecture and intellectual history. Not called to the ministry or academics, he pursued a business career for 30 years. During that time, he pursued theology through independent studies at both Gordon-Conwell and Reformed Theological Seminaries in Charlotte, North Carolina. Gary and his wife, Terri, reside in Charlotte, North Carolina.

REMARKS

“Mr. Cangelosi has produced a most interesting study in the field of Biblical Eschatology. One does not need to agree with all points of interpretation in order to regard his work as a view worth considering. He is an original thinker, sometimes challenging traditional understandings of certain passages.”

– Kenneth L. Barker, general editor of the NIV Study Bible

“Ken Barker, OT scholar and longtime general editor of the NIV, writes that Cangelosi’s study represents a view well worth considering and I agree. . . . Premillennial, amillennial, and postmillennial eschatologies have been the three competing interpretations of biblical teaching . . . for most of the history of the church. Is one clearly right and are the other two wrong? . . . Or is there some combination of two or three of the perspectives that has yet to be explored in depth and that might advance the discussion? Gary Cangelosi, who has studied at both Gordon-Conwell and Reformed Theological Seminaries, thinks so and dubs the perspective postrestorationist. Maybe the solution . . . is to adopt a historic premillennial chronology for Revelation 19–20 but observe that Christ does not explicitly return to earth even at the end of chapter 19. Perhaps he reigns from heaven throughout the millennium . . . The second coming would then occur at the end of Revelation 20, in accompaniment with the White Throne Judgment.”